Signs of an apostle (12:11-13). Paul's 'fool's speech' is foolish, but he felt forced by the church's failure to speak up on his behalf. They should've commended him, rather than he having to foolishly boast of himself, for he was in no way inferior to the 'super-apostles' (2 Cor 12:11). They were favored by their apostolic signs (2 Cor 12:12); the only thing they had missed out on was being burdened financially by Paul. He concludes ironically by asking their forgiveness for this wrong! (2 Cor 12:13).
"I have made a fool of myself" (2 Cor 12:11a). Paul knows that his boasting is an exercise in foolishness. But in a sense they are to blame: "but you drove me to it. I ought to have been commended by you " (2 Cor 12:11b). Emphasizing "you/me, I/you" he in effect says, 'You Corinthians forced me to indulge in self-commendation, when in fact I ought to have been commended by you.' If, instead of accepting the criticisms of Paul by his opponents, they had spoken up on his behalf, testifying that it was through his preaching that they had been converted (1 Cor 9:1b-2), that God had confirmed his preaching with signs and wonders (2 Cor 12:12), and that his behavior among them had been exemplary, then Paul wouldn't have had to boast on his own behalf. People don't need to commend themselves--an unpleasant act--when their friends, or those to whom they have ministered, defends their integrity.
"I persevered in demonstrating among you the marks of a true apostle" (2 Cor 12:12a). "True" in the niv is not in the Gk. Its inclusion is unwarranted, yet Paul shows that he's a true apostle, even according to his opponents' criteria. Thus, he's in no way inferior to them in respect to the marks of a true apostle, which Paul itemizes as "signs, wonders and miracles" (2 Cor 12:12b). Paul's 1st visit to Corinth in Acts 18 records no miracles, but obviously had been carried out. In Romans (written shortly after these chapters) he speaks of his ministry in terms of 'what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done - by the power of signs and wonders, through the power of the Spirit of God' (Rom 15:17-19). Such marks of a true apostle were a normal accompaniment to Paul's ministry, including at Corinth.
Exploited? "How were you inferior to the other churches, except that I was never a burden to you?" (2 Cor 12:13a). On what grounds they might have felt themselves to have been disadvantaged in comparison to other churches is not specified. Paul's ministry among them was accompanied by 'signs, wonders and miracles,' the 'marks of a true apostle' (2 Cor 12:12). But they felt offended that Paul refused support from them while accepting it from other churches. So Paul says ironically, "Forgive me this wrong!" (2 Cor 12:13b) for they object to not being burdened/exploited by him, while accepting being exploited by his opponents (2 Cor 11:20).
Paul felt forced to boast about his apostolic credentials in the 'fool's speech,' because they were deceived by his opponents criticizing his ministry. His boasting was against his better judgment - he was 'not talking as the Lord would, but as a fool' (2 Cor 11:17), because they accepted his opponent's criticism. So Paul felt he needed to show his credentials. There's a time to speak up when one's ministry is under attack and to defend its authenticity, even at the risk of being accused of self-commendation.
A better Christian cf. his opponents. Paul emphasized, not his eloquence or his successful mission, but beatings, imprisonments, dangers exposed to and privations - showing his weakness rather than strength. This wouldn't commend him to his opponents or the church, but they were the badges of a true servant of Christ. Jesus said, 'Remember what I told you: "A servant is not greater than his master." If they persecuted me, they will persecute you also... They will treat you this way because of my name' (John 15:20-21). For Paul, sufferings legitimized that he was a true servant of Christ (Gal 6:17).
God's power in weakness. Because Paul defended the authenticity of his ministry citing "signs, wonders and miracles," he chose not to capitalize on them. Instead, he drew attention to his thorn in the flesh--further evidence of his weakness--to emphasize the sufficiency of God's grace, whose strength is made perfect in human weakness. This is the experience of Christians through the centuries who learnt, as Paul did, that 'this all-surpassing power is from God and not from us' (2 Cor 4:7).
Defend our fellow Christians when they're unjustly criticized, so that they won't have to defend themselves. Paul's preaching in Corinth was accompanied by 'signs, wonders and miracles,' but they didn't say so, and was criticized by his opponents as lacking in this respect. Thus, Paul had to defend the validity of his ministry himself.
Paul's planned 3rd visit (12:14-13:10). Paul felt forced to 'boast' about his apostolic credentials in the 'fool's speech' to show them that he was not inferior to the false apostles. This section addresses other matters.
- Financial integrity. Paul assures them that he'll spend his resources and to be spent himself for their benefit, and neither he nor those whom he sent would exploit them (12:14-18).
- Set the record straight. Paul, in defending himself, has his audience's well-being in mind, because he fears that on his upcoming 3rd visit he might find them to be not as he'd wish, and so they would find him to be not as they'd wish (12:19-21).
- Some in Corinth still suspect him of malpractice. So, any charges must be supported by 2 or 3 witnesses. If they demand proof that Christ speaks through him, apparently because his weaknesses seemed to nullify such a claim, he assures them that though he is 'weak' in Christ, he will act with the power of God when he deals with them (13:1-4).
- Examine yourselves. Paul is glad to be weak if they prove to be strong. He writes in the hope that it will produce improvement in them, so that when he comes he won't have to be harsh in his dealings with them, as he has threatened (13:5-10).
Paul refuses to burden them (12:14-18). "Now I am ready to visit you for the 3rd time" (2 Cor 12:14a). This likely means that he's now ready to make his 3rd visit (2 Cor 13:1)--the 2 previous ones: the pioneer missionary visit and the 'painful visit.' Paul was ready for a showdown, though he still hoped it wouldn't come to that (2 Cor 10:2; 12:20-21; 13:1, 10).
"After all, children should not have to save up for their parents, but parents for their children" (2 Cor 12:14c). The general principle is that parents provide for their children, not vice-versa [there's a time when adult children should provide for elderly parents; (Mk 7:8-12; 1 Tim 5:4)]. Paul applies this principle as a spiritual father to them (1 Cor 4:15) in deciding not to burden them financially [though he defends the right of ministers of the gospel to be supported financially (1 Cor 9:4-14)].
"To save up" is found also in his advice concerning the collection: 'On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made' (1 Cor 16:2). Paul's opponents falsely construe that he wanted his spiritual children to lay up money for him. Paul denies this accusations by saying that it is parents who should lay up for their children and not vice versa.
Give and sacrifice all. "So I will very gladly spend for you everything I have and expend myself as well" (2 Cor 12:15a). Dapanao (To spend) ekdapanao (To expend'). Dapanao usually refers to spending money (Mk 5:26, the woman with the haemorrhage spent all she had on doctors; Lk 15:14, the prodigal spent all his inheritance on riotous living; Acts 21:24, Paul spent money to pay for the sacrifices offered by Jewish Christians). So Paul employs the word to express his willingness to spend his resources for them, including meeting the cost of his support while laboring among and for them. Ekdapanao--found only here--means 'to spend' or 'to expend,' means to expend oneself/sacrifice of one's life. Such is Paul's commitment to his converts that he's prepared not only to spend his resources, but even to sacrifice his own life for their sakes. Such a statement of extreme commitment to the well-being of others is not an isolated one in Paul's writings. He felt the same way about his Jewish compatriots (Rom 9:3) and the Philippian church (Phil 2:17).
"If I love you more, will you love me less?" (2 Cor 12:15b). Paul is prepared to exhaust his own earnings to not burden them, and even to sacrifice his life for them if necessary. He asks whether, in response to his abundant love, they're going love him less. Paul knows why his greater love for them means less love for him from them. It's because an expression of his love (refusing to be a burden to them) was misconstrued by his opponents. So he confronts them with the charge levelled against him: "Be that as it may, I have not been a burden to you. Yet, crafty fellow that I am, I caught you by trickery!" (2 Cor 12:16). This charge of craftiness and trickery originated with Paul's opponents, and entertained by his converts. They accused Paul of using the collection for the poor Judean Christians as an opportunity to benefit himself substantially (2 Cor 12:17-18).
Paul confronts them again: "Did I exploit you through any of the men I sent to you?" I urged Titus to go to you and I sent our brother with him (2 Cor 12:17-18a)--the 'earnest' brother (2 Cor 8:16-17, 22). 2nd question: "Titus did not exploit you, did he?" (2 Cor 12:18b). These questions demand a negative answer. Paul concludes his defence against this allegation by asking, "Did we not walk in the same footsteps by the same Spirit?" (2 Cor 12:18c). This question requires a + answer. Both Paul and those whom he sent for the collection had acted in the same way, with complete integrity. Paul expects them to acknowledge that fact.
"By the same Spirit" [auto pneumati] means either that which identifies pneuma as the Holy Spirit [niv], thus to walk in the Spirit (Gal 5:16), or identifies pneuma as the human spirit and translates the whole as: 'Did we not conduct ourselves with the same spirit?' [nrsv]. Both make good sense. 2nd is preferable in context--Paul's and his emissaries' conduct towards them that's defended.
The real purpose of Paul's fool's speech (12:19-21). Paul clarifies the real underlying motive of his boasting. He felt forced into it because they're influenced adversely by the his opponent's boasting, and he needed to show that he was in no way inferior to them. His ultimate aim was to strengthen them (2 Cor 12:19), because he was afraid that when he came on his 3rd visit, both he and they would find in one another not what they would desire. Paul would have to act with bold authority against them, and he might find that many of them were still caught up in the sins of the past (2 Cor 12:20- 21).
For you. "Have you been thinking all along that we have been defending ourselves to you?" (2 Cor 12:19) can be a question [niv, nrsv], or statement: 'You have been thinking all along that we have been defending ourselves to you.' Paul's point is to correct a view that his boasting is to defend himself. But Paul, by defending himself, wasn't seeking their approval but strengthening their faith (2 Cor 12:19c). Since God is making his appeal through Paul (2 Cor 5:20b), fighting for his legitimacy as an apostle is for their faith.
"We have been speaking in the sight of God as those in Christ" (2 Cor 12:19b). As a Christian, all Paul says (and does) is in the sight of God. "...and everything we do, dear friends, is for your strengthening" (2 Cor 12:19c)--all he's said, done, written--this letter which they might mistakenly construe as mere self-defence. But his purpose of ministry is always to strengthen/build up the church (2 Cor 10:8; 13:10). People are strengthened and built up in their faith by both encouragement and admonishment.
Paul's true feelings [after the strong words and irony of ch. 10-12]: "dear friends" [agapetoi, lit. 'beloved' (2 Cor 11:11; 12:15)]. Paul loved them as much as he's dismayed, because a false gospel was entertained by them. Thus, the strength of his attack against his opponents and the extent of his boasting. Paul labors to strengthen them out of love.
"For I am afraid that when I come I may not find you as I want you to be" (2 Cor 12:20a). He's ready for his 3rd visit (2 Cor 12:14) and doesn't want to be disappointed when he arrives. If so, he warns, "...and you may not find me as you want me to be" (2 Cor 12:20b). If there's no improvement, then Paul must act with boldness and authority against the church (1 Cor 4:21), as he has threatened to act against his opponents (2 Cor 10:2, 6; 13:1-4). What does Paul fear he might find when he arrives?
"I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, gossip, arrogance and disorder" (2 Cor 12:20c). Cf. a traditional lists of vices (Rom 1:29; 13:13; Gal 5:19-21; Col 3:8-9). 1st 2 items, "discord, jealousy" i.e. the party spirit Paul dealt with (1 Cor 1:11; 3:3). And the last item, "disorder" was a problem in relation to women's behavior and the celebration of the Lord's Supper, and the use of spiritual gifts, all in the context of worship in the church (1 Cor 11:2-34). Paul was by no means convinced that the problems he addressed in 1 Corinthians were now things of the past, confirmed in v. 21.
"I am afraid that when I come again my God will humble me before you" (2 Cor 12:21a). Paul spoke of the humiliation he'd feel if, when he came to Corinth with the Macedonians, they proved to be unprepared to make their contribution to the collection (2 Cor 9:3-4). But here he faces the possibility of a far greater humiliation--seeing his labors marred by serious moral breakdown. He envisages being "grieved over many who have sinned earlier and have not repented of the impurity, sexual sin and debauchery in which they have indulged" (2 Cor 12:21b). 'Paul reveals to us the mind of a true and sincere pastor when he says that he will look on the sins of others with grief. It is right that every pastor should bear the concerns of the Church on his heart, should feel its ills as if they were his own, sympathize with its sorrows and grieve for its sins' [Calvin].
In 1 Cor 5-6 Paul dealt at length with their arrogance and immoral practices: Incest (a man living with his stepmother); visiting prostitutes--even justified by appeal to the slogan: "I have the right to do anything" (1 Cor 6:12). Paul called for disciplinary action against the incestuous man (1 Cor 5:3-5), for sexual immorality is incompatible with the Christian's status as the dwelling-place of the Spirit (1 Cor 6:18-20).
The incestuous man is likely the one who questioned Paul's authority and led the personal attack against him during the 'painful visit.' He was eventually disciplined severely, so much so that Paul urged them to forgive him (2 Cor 2:6-8). Thus, it's unlikely that he is included among those who "sinned earlier and have not repented" (2 Cor 12:21). Likely Paul refers to those who formerly practised immorality and who may have desisted (his appeal in 1 Cor 5-6) without truly repenting. But in the new crisis situation where Paul's authority was called into question again, this time by his Jewish Christian opponents, he fears some of the Corinthians may be engaging in immoral and licentious practices once more.
- (12:11-19) It's for you.
- (12:11-13) Signs of an apostle. Outward signs and inward character.
- (12:14-18) Paul refuses to burden them. His fatherly love for them.
- (12:20-13:10) The final visit: test yourselves.
- (12:19-21) The real purpose of Paul's fool's speech. Moral deterioration. Paul's concern for their holiness.
Reference:
- Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
- Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
- Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
- David Garland. 2 Corinthians. The New American Commentary. 1999.
- Paul Barnett. The Message of 2 Corinthians. 1988.
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